Rechabites

And I set before the sons of the house of
the Rechabites pots full of wine, and cups, and I said unto them,
Drink ye wine.
But they said, We will drink no wine: for Jonadab the son of
Rechab our father commanded us saying. Ye shall drink no wine,
neither ye, nor your sons for ever.

Jeremiah 35:5-6

Introduction

The 'Seven Men of Preston' are generally credited with
starting the total abstinence movement in August 1833, whereby
signers of the pledge promised to abstain from all intoxicating
liquors - the man who drew up the pledge was Joseph Livesey, a
provision merchant and sometime publisher, who appended the original
six names to it. James
Teare, was not one of these six but became associated with the
movement shortly afterwards - as might be expected he was of Manx
birth, living in Preston. Described as 'intensely earnest and
impressive', he is often credited with introducing the movement to
the Island following a lecture tour in December 1835.

Mutual benefit societies (e.g. Oddfellows)
had been established prior to this date but often these would meet at
public houses whereby working men were tempted to spend money on
alcohol - many landlords seemed to have encouraged the formation of
such societies with an eye to the business their weekly meetings
would bring in. It had already been suggested that temperance
friendly societies should be established that would meet away from
such places. The first specific mention of a Teetotal society was in
July 1835 in Livesey's Preston Temperance Advocate when a Mr
Hadfield proposed the establishment of a Teetotal Order something
like the Oddfellows. Some time around 1835 the Salford Temperance
Burial Society had been established with an aim to help defray the
funeral expenses of members - this met at the Salford Temperance
Coffee House. Hadfield's suggestion formed the basis of an editorial
in the August issue of Livesey's magazine and the Salford society
decided to establish such a total abstinence benefit society to be
run on fraternal (i.e. non-profit) lines.

The early temperance movement was strongly associated with
Primitive Christian sects, Primitive Methodists especially were often
strongly associated with Rechabitism though it appears that the
literary genius who invented the name was Rev Joseph Thompson who was
minister of Mr Brotherton's chapel (whose members also espoused
vegetarianism). The Biblical quote suggested the name and as the Sons
of Rechab dwelt in tents, the choice of the 'tent' as the basis of
each society (equivalent to 'lodge' of the Masons etc.) was also
obvious. The other, fanciful, names for officials of Ruler, Levite
etc. drew on a Masonic background via the Oddfellows etc. Note the
Masonic emblems of Eye, Sun and Moon within the badge, as well as the
tepee-like tents.

The first meeting of Ebenezer Tent No 1 took place on 25th August
1835 and by November 1835 a detailed set of rules, system of
initiation, fines etc. had been drawn up and printed. Later that
month a second Salford tent was established - Livesey naturally used
his publication to promote the cause. By April 1836 twelve tents had
been established around Manchester. The number of tents more than
doubled to 27 by August 1836 - Tent no 22 was 'Mona Union'
established at Douglas in July 1836. Founder members of this first
tent, supposedly founded by two men from Manchester, were:

John Morrison,
William Renny,
Robert Cannell,
John Trimbel,
William Stephen,
James Kelly,

Thomas Cannell,
Thomas Tinnion,
Thomas Robert Cartwright,
Robert Fargher,
John Cain,
James Hales, and
Edward Kelly.

Robert Fargher
was the editor of Mona's Herald, a strong temperance advocate and
radical Methodist LP (having just been expelled from the Wesleyans
and later associated with the Primitive Methodists). John
Cain, bookseller, was another radical Methodist (and also Local
Preacher) also expelled from the Wesleyans in 1835. James Hales was
another Wesleyan LP expelled with John Cain but later readmitted.
Caine identifies the John Morrison as grandfather of Thomas Cannell,
a Northside WM LP - he attended conference in 1840 as Past DCR and as
a 90 year old retired Mariner still living in Peel, contributed to
the history in 1883. John
Kelly was probably the well known PM LP at Union Mills who was
reported in 1837 as having left the organisation.
(Renny, Trimbel and Tinnion, all non-Manx names cannot be found in
1841 census)

Cambell in his history of the Rechabites mentions some initial
dissent in the organisation with some form of illegal meeting held at
Prescot in August 1836 to which delegates from the Isle of Man were
induced to attend. However no Manx delegates attended the first
anniversary meeting in Salford at the end of August.

In December 1836 the growth was such that tents needed to be organised into
Districts and the Isle of Man was made District No. 6.

John Cain may have been the first leader as he is quoted by Caine as signing
himself C.R. (Chief Ruler) in a report in July 1837; Robert Fargher was noted
as District Chief Ruler in 1837 and attended the 2nd Moveable Conference in
1837, along with William Fargher of Peel and John Cowell and William Clarke
of Castletown. On 29 July 1837 the Manx Liberal carried the following mocking
report on a Rechabite procession:

TEE-TOTAL AND RECHABITE ANNIVERSARY
MEETING.

" All the world's a stage.

And all the men and women merely
players."

The truth of the above lines of our immortal
Bard, are every day more and more confirmed, for scarcely has one
silly pageant passed from our view, but another, if possible still
sillier, is ready to supply its place, and the rival candidates
for absurd distinction, jostle each other on the stage for
precedence. We were led into this train of thinking by the motley
exhibition of Tuesday last. With the nature of
tee-totalism, no one can find fault, we feel favourably
disposed towards it, from the great and obvious benefit it has
conferred on society, being mainly instrumental in removing from
it many vile and revolting scenes of self-debasement and
self-sacrifice; good indeed must be that institution or
society, let it be Rechabite Tee-total, Temperance, or what it
may, which has the power to arrest the steps of man on the
downward path to perdition, and that too at a time when all other
stay has lost its power and efficacy.

This could all be accomplished, and men,
however vile; could return to that line of duty they had so
recklessly left, without all this parade of flags, stars, gilt
sparrows, inverted wine glasses, scarfs, medals, rosettes and such
masonic or odd fellow-looking trumpery, without having
recourse to

" The thundering drum,
Or the vile squeaking of the wry-neck'd fife,"

and filling our peaceable old town with all the tumult and
noise of a general election; but even admitting the utility of the procession,
as regards the males, we know not a more ridiculous, nay, revolting spectacle
than that of the rosy checked daughters of our Isle  against whom it
would be foul and wrong even to breathe a suspicion injurious to their virtues
 to see them parading our streets and forming a conspicuous part in
the procession, and courting observation,  the retiring from which is
women's greatest charm, and allowing the world to judge that their practices
must have been the most abandoned, to justify each a humiliation, in which

" They roughen to the sense,
And all the winning softness of the sex is lost."

It is equally, or even more absurd, to foster
in the minds of children of the most tender years, that love of
parade and show which is eagerly enough imbibed, without such
excitement We observed many whose age could not have been more
than five or six years, of course, utterly unable to form a
judgment, or have a correct idea of what they were doing, and who
no doubt considered the whole matter as a day of play and holiday,
rather than one which was in some degree to influence their future
conduct.

The procession, headed by the Rev. E.
Qualtrough, in his canonicals, and supported by Messrs. Fargher
and Morrison, passed down the market, along the quay, and to St
George's church, by way of Athol-street, where an eloquent sermon
was preached to the brethren, by the above gentleman. After divine
service they paraded through the principal streets, and in the
market-place sang a hymn suitable to the occasion, a short address
was delivered to the multitude by Mr. Hocking, the Birmingham
blacksmith, after which they marched to the school-room,
Thomas street, where they partook of tea and coffee, and where
they again formed and passed over the bridge, down the South-quay,
and to Fort Anne.

In the evening they assembled in
the
Lancasterian school-room, Athol-street,
when different members delivered their sentiments on the occasion.
Mr. Fargher, at some length, explained the passage of scripture on
which the name of Rechabites was founded, and showed that the
Rechabites abstained from all Intoxicating liquors, planted no
vines, sowed no seed, lived in tents, &c. If the present
follow the example of their ancient predecessors, they have here a
splendid climate for its exercise, and a November day in the Isle
of Man, with no other covering than a tent, minus both corn and
wine, is a combination which does

" Sweetly commend itself unto our
gentle senses;'"

The next who greatly claimed our attention, was the Birmingham
blacksmith, who, in a speech of full two hours, used much convincing argument
in favour of the cause he was advocating, illustrated with many homely, but
trite anecdotes. We think it would be difficult to meet with an advocate better
suited for furthering the cause of "tee-totalism,"  he seems sincere
and zealous, and possesses, in an eminent degree, that flow of language best
calculated to make an impression on those most likely to derive benefit from
it

A collection was afterwards made to defray the expenses,
 what constituted the expenses, we did not learn, neither the number
of recruits to the cause of Rechabism. On Wednesday there was a field
day at Castletown, Thursday at Peel and yesterday at Ramsey.

The 'licensed jester ' also had a go:

TO THE EDITOR OF THE MANY LIBERAL,.
Sir,-I hope you will allow me a place in your columns, especially
as I promise to be brief, for the purpose of publicly announcing
to all the losers of a "little sup,' that I for one have recanted,
left their ranks, and become a convert to the new creed  the
total privation mania, now so prevalent. My acquaintances are at a
loss to account for such a sudden transition from the "sublime to
the ridiculous," by thus pledging myself to abstain from the use
of that which I never abused ! But they are in ignorance of the
secret which induced me to take this step, and which I now wish to
explain, in order that my motives may not be unjustly
impugned.

Impelled by curiosity, I took my station at the
corner of a street, to witness the imposing procession pass
along of the Tee-total brethren and sisterhood, on Tuesday last,
which some of my pot-companions (vile brutes!) compared to
Falstaff's ragged regiment marching through Coventry,  I,
however, admired the exhibition, especially when my optics
encountered the ravishing and entrancing sight of so many ladies
all marshalled and walking the streets to the soul-stirring sounds
of " drum and fife," preceded too by the attractive banner
displaying the starvling drunkard divested of his in-expressibles!
Such a phalanx of female beauty I never witnessed before ; they
looked so amiable, having now renounced all intoxicating liquors,
and withal so modest, " bearing their blushing
honours thick upon them ;"  they completely eclipsed the
haughty "lords of the creation," who had the audacity to walk in
front of this lovely train. No wonder a youth in his teens should
be enamoured, it was perfectly irresistible ; I instantly
acknowledged Cupid's sovereignity, and sighed for the white scarf
and tee-total medal, as the grand qualification which would
procure me distinction, and recommend me to the notice of one of
these charming nymphs. In short, when evening came, I went to hear
the Brumagum blacksmith hold forth, who proved as certain
as the sparks fly upward, that ale, wine, and spirits, are as
poisonous as hemlock and henbane, but how it came to pass that the
apostle should recommend his brother Timothy to take poison for
his stomach's sake and to relieve his infirmities! I did not stop
to enquire  (but I have no doubt any of our " new lights"
could easily tell why' )  "the little god of love my bosom
haunted," and before the smoke which the smith produced had
dissipated, I struck while the iron was hot, and signed the
pledge, in the hope that the day would not now be far remote, when
my bliss would be consummated by being united to one of the
water-drinking fair; the only obstacle which I am afraid will
militate against such an union, is my unfortunate cognomen of

Your's, &c.Phil. Tosspot.

Gutter-y-gable, July 27, 1837.

The band it appears travelled free from Liverpool as yet another
letter to the Editor made clear:

Mr EDITOR - The great outcry at this moment throughout
the Island is the high fares of the Old Steam Company, and which act
as an insurmountable bar to the influx of visiters Whether such is the case
or not I presume not to say; but I cannot patiently hear any class of men vilified
unjustly, or their measures too lively canvasased-and that so far from the fares
being too high, I learned with suitable astonishment the other evening, at the
Tee-total meeting, that they were in some cases absolutely nothing, on
a vote. of thanks being ,passed to the Directors of the Mona Steam Company for
their kindness in giving the band a free passage !Now, I would ask, what
are the pretensions of the band or that of their friends to ask such a favour
? or what particular claim had they on the Directors to get it? I, for one,
am of the decided opinion that free passage would be denied to applicants having
a better claim on the charity of the Directors in every sense of the word; neither
can I understand why noise, brass, or boxwood, should be a passport to
the loving kindness and tender mercies of any. I am, Sir, &c.,

A STEERAGE PASSENGER BY THE QUEEN.
Douglas, July 27, 1837.

On 30 Dec 1837 notice was given of a Rechabite teaparty.

In 1838 some dispute over travelling expenses to the conference
(attended by Fargher and John Cannell) seems to have occurred for the
Manx Liberal 10 Nov 1838 reports

At the Deemster's Court in this town, on
Monday last, a suit was heard in which Mr. Robert Fargher was
plaintiff, and Messrs. John Cain, John Morrison, and George
Quiggin, defendants. All the litigants are members of the
Rechabite Society, and it appeared in evidence that Mr. F. and
another of the brethren, named Cannell, had been sent as delegates
to a similar association in England. To defray their expenses,
these two deputies were to receive 7s. 6d.. a day each, and
Cannell had actually been paid for his mission ; but payment was
refused to the plaintiff, defendants alledging they had made no
agreement with him, as that department of the Tee-total financial
concerns was the province of other officers. The defence not
proving satisfactory' to the Court, judgement was awarded in
favour of plaintiff, to the full amount, with costs.

This may reflect some more deep seated disagreement with Robert
Fargher who was appointed to the National Business Committee at the
conference in 1838 but does not appear to have played any role after
this time. From 1836 to 1838 Fargher published The
Isle of Man Temperance Advocate and Guardian which formed the
semi-official newspaper of the Rechabites but at the 1839 conference
they decided to publish their own newspaper. According to Caine this
was produced by William Livesey, brother to Joseph Livesey and
sometime resident of Douglas, the publishers were Lees and Robinson
with an address in Athol Street (and later W. Robinson) though by
1846 the circulation of this was giving cause for concern. In early
1839 Fargher published a snide attack on a Rechabite funeral
procession which drew a response in the Manx Liberal (6 April
1839) from 'a Son of Rechab' stating

No man appears so contemptible in the
eyes of his neighbours, as when he commits some excess under the
demoniacal influence of malice and revenge. These hateful
passions, I am sorry to observe, have been running riot in the
breast of a certain "renegade Rechabite" of the town to a
lamentable extent, as is indicated by a paragraph in the
Herald of Tuesday last.

It is not clear who attended the 1839 conference but in 1840 John
Morrison attended as Past DCR and in 1841 Joseph Maxwell (probably a
cabinet Maker in Douglas) as DCR - after this no Manx representative
would appear to have attended national conference until 1850.

Caine laments the loss of early documents relating to the first
two decades - later years can be more fully researched, especially as
the documents relating to the Island have been deposited in the Manx
National Heritage (Museum) Library. It would appear that the Island
may have been the first to institute a juvenile branch (for those
under 16) as well as having an active Female Tent (for which a medal
was struck in 1840 but many records appear lost leaving just
tantalising glimpses in the newspapers.

The Manx Liberal, 27 April 1844, carried the
following:

A tent in connexion with the Independent
Order of Rechabites opened at Kirk Lonan on Tues evening last,
called Mona's Delight, when 22 individuals were initiated.
We rejoice to hear that three new tents and upwards of 100 members
have been added in the last three months not withstanding the
apathy of the Teetotal Society which appears either to have gone
dead or fallen into an inglorious slumber.

Rechabite bands were a major feature of anniversary marches, both of the Rechabites
and many other organisations. The Manx Liberal 10 June 1843, mentions
the Juvenile Rechabite Society with its own band, including fifes and drums
that marched to the Nunnery Gardens in association with the Strang Friendly
Society Anniversary.

Like many of the earlier benefit societies the actuarial basis on which contributions
were calculated was not safe and would ultimately lead to financial collapse.
In the early days, with a predominantly young and healthy membership, premiums
seemed more than sufficient (in the past many benefit societies felt so affluent
as to fund anniversary meals) but as the membership aged the demands on the
sickbox would increase and eventually overtake contributions. The national committee
sought advice on this topic in 1845 which lead to an increase in subscriptions
and a severe drop in enrollment. However the crisis was weathered in 1850 and
the actuarially safe tables ensured the continuation of the organisation.

By 1873 the Island was numerically the largest district with 12 tents, 1600
members and experiencing rapid growth (300 new members in a year) reaching just
under 2,500 by 1883 (3,185 in 1897). Almost certainly many members would not
be strict tee-totallers - personal discussion with a member who joined in the
early 1930's would indicate that signing the pledge on membership was by then
a formality and had been for many years though it should be added that many
Manx Methodists are still tee-total.

The advent of the welfare state after WW2 removed the need for
young entrants to the job market to join such societies, the
membership aged but unless they continued their membership any money
allocated for their funeral etc defaulted to the society. Thus the
last 20 years have seen a much reduced membership - the Manx
societies disbanded in the 1970's and assets were transferred to head
office; the records, some of the ceremonial sashes etc are now in the
Manx Museum.